Pitsi grown up hearing stories about the mountain of men, a sacred place where Bakone boys become men through a vigorous initiation process. As he approaches his 13th birthday, Pitsi feels a mix excitement and trepidation. He. Knows that the initiation will test his courage, strength, and loyalty, but he is unsure if he is ready. As Pitsi prepares for the journey to the Mountain of Men, he faces challenges from within and outside his community. His best friend Leope is chosen to be initiated alongside him, but Lope's family is struggling to provide the necessary offerings for the ceremony. Meanwhile, a rival family in the village seeks to undermine Patsi's family status and influence.
It was early Saturday morning in the Bakone tribal kraal. The encloser was filled with male elders and young men who had already undergone initiation in previous years. Young boys, including Pitsi were preparing to climb the mountains known as Serotheng. A man from Modisha clan was ready to perform the ritual, in his hand holding 1.5m kgati (stick) from mothwetla tree, and everyone was eager to see and eat Legala (special food) as a sign that they were ready to leave the kraal and embark on the journey to Serotheng.
As the sun rose over the kraal, the air was filled with anticipation. Patsi's heart raced with excitement and a hint of fear. He had heard stories about the initiation process, but he couldn't fully imagine
what lay ahead. The Modisha man, resplendent in his traditional attire, began to chant and dance, calling upon the ancestors to guide and protect the young initiates".
In the distance, the Bakone women's ululations echoed through the air as the men began to carry the clothes and luggage of the young boys, singing 'Waya waya and Sebodu se!
A trumpet blast rangout loudly, deep in the mountains. Traditional songs, reserved for men
initiating young boys, filled the air. Under the shade of the Monope tree at Kgorong, a group of young men were busy preparing food and traditional beer. This feast was for the guests from other tribes who had brought their sons to be initiated.
As the young initiates disappeared into the mountains, and the enrollment of initiates begin, an hour later, a group of men signing happy songs arrived at the Royal Lapa to collect fire, which they will take back to the mountains as a symbol that the enrolment of initiates was complete. The Lapa was bustling women elders and women, busy putting dinkgo tsa tsa bjala according to traditional protocol and in particular in order of kgati to show men how in the mountains the enrolled initiates should be seated. Also, these women prepare food for the initiate`s supper. The food, carefully carried in traditional megopo dishes, was to be collected by another group of men later in the afternoon. Megopo (traditional bowel), a traditional dish reserved for enrolled initiates, was a significant part of the enrollment.
A month after the completion of the initiation rituals, the men will gather in the mountain to prepare for their return. The graduates will adorn themselves with red and black ointment, and some will cut their hair completely, and wear makgeswa (traditional short trousers). They will group together, surround by men and young men, as they descend the mountain to the royal kraal. The elder men from the royal family will take the lead, followed by the graduates carrying sticks (makgai) pointing upwards and two senior royal members holding a stick adorned with black feathers, called sefoka, and other whistling a horn of antelope called Phalafala (horn).
Whilst, their families and questsgathered at Kgorong, eager to share in the celebration. The air was thick with anticipation and pride as the men prepared to welcome their sons back as fully fledged members of the community. The smell of roasting meat and traditional beer wafted through the air mingling with the sound of laughter and chatter. It was a moment of greater joy and significance, one that would be remembered for generations to come. As the graduates sang in perfect harmony with their mentors (baditi) the air was thick with the scent of blooming flowers and the warmth of shared accomplishments together, they raise their voices in a joyful chorus, their melodies intertwined like the twisted toots of the ancient trees that surrounds them.
The mentors weathered faces shown with pride, while graduates (dialoga) eyes sparkled with hope and promise. In this magical moment, the experience dissolved, and the community became one.From a distance an elder women shout and say 'ageee shiao magare, Magana bohulwana madumela boswana.Ke bana ba Ntladi a Makhina bao ba bowago bokgalaka.bja legola..'
On Friday afternoon, songs like mogobo fill the air as they approach the great gate of the traditional kraal. Women shout with happiness, and royal pistol fired to the air pointed to the direction of Mmamadi Mountains, signaling that the 'mountain school is out' the graduates will spend the night in the traditional kraal until the early hours of the morning, when they will go to the river to prepare themselves before dispersing to their respective families and homesteads.
Pitsi was overjoyed to return home safely, and his mother was equally trilled. His father
slaughtered a goat as a gesture of gratitude to their ancestors for Patsi's safe return. Pitsi was bursting with excitement eager to bathe and reunite with his friends. However, his father cautioned,
' My child,you cannot go out yet. You must still sleep with red ointment on your body, and only
your mentor (moditi) can assist you in bathing and dressing in normal clothes.'
"Pitsi replied, 'Yes, father, I will do so,' as he sat down. Just then, his uncle Mmutla arrived and requested Pitsi to recite a traditional song (sereto). The uncle prompted him, 'Pitsi, Kgomo ya swa' (a cow needs to be milked) and Pitsi responded with confidence,
'E gama kenna Pitsi Moloto wa Malope, kehlabile phala ka tsea naka laphala ka le romela
maroteng? e tshaba baditi' (I am Pitsi, son of Moloto, I have crossed the river and climbed
the mountain. (Iam brave one).
The uncle was overjoyed and rewarded Pitsi with 500 rands, many more family members who had come from afar also gave him money. By Sunday morning, Patsi's money bag was filled with, and when he counted it, he had a total of 5000 rands. After bathing, he gave his mentor 500 rands, which made the mentor every happy. Additionally, Patsi's father gave the mentor a pack of cigarettes and a bottle of spirit alcohol as a token of appreciation. Pitsi handed the money he had received from his 'mountain school' experience over to his father, saying, 'Father, please keep this safe for me.'
His father smiled, proud of Patsi's responsible decision, and carefully placed the money in secure place, that it would be used for Patsi's future needs and endeavors. Pitsi was sworn to secrecy about the initiation school experience. He was not allowed to discuss any aspects of his time in the mountains, including lessons, songs, or any other details, with his friends, especially those who had not undergone the initiation ritual themselves. This was sacred trust, and Pitsi knew that he to respect the confidentiality ofthe initiation school and its traditions.
Four days later, at midday, Patsi's mentor paid him a routine visit. He found Pitsi sitting outside, lost in thoughts, gazing at the mountains, reminiscing about his experiences there. The mentor greeted him with warm
'Thobela Pitsi, Moloto wa Malope' (Greetings Pitsi, son of Malope)
Pitsi responded with a respectful 'Thobela Kanyane' (Greetings Kanyane). The mentor then asked, 'O reng Molapo wa mmele (How is your body), to which Pitsi replied, 'Ke lapologile' (Iam fine).
The mentor began to share with Pitsi that on Sunday, when he returned to the Royal Kraal, he found that some individuals had been arrested by the Royal kraal men. These people had gotten drunk and disrupted the elders while they were drinking traditional beer. The mentor mentioned that a strong and tall man from Manganeng kgoro had handcuffed to the two men and taken them to Kudieteng (detention cell), which is the royal cell used to detain troublesome individuals. Pitsi was taken aback, exclaiming,
'Kanyane, it must have been a very serious matter for people to disrupt the gathering after such a successful event on Saturday!' He asked with curiosity, 'who was that strong and tall man from Manganeng kgoro who took charge and brought the troublemakers to Kudieteng?
Kanyane replied, 'They say he is ke setlogolo sa Taumang. "Pitsi replied, 'OH ooh, I know him!
He`s the one who always calls for order is a dedicated disciplinarian. He is a man who values
respect and tradition.' Kanyane replied,
'These are exactly the kind of character traits that the royal family needs to strengthen and instill discipline amongst the community members. Men like him are essential in maintaining order and respect for tradition'. Kanyane replied, Pitsi, you and your fellow initiates are fortunate to have undergone the initiation ritual while elder family members of theroyal family are still alive'.
'The regiments that come after yours will face challenges from outsiders who seek to initiate their children. This will dilute bit by bit your tradition and culture. Your regiment is that last of its kind, with the same caliber as esteemed Matuku, Mathamaga, Magasa, Mangana and Makwa regiments. Pitsi, you should know that the village takes great pride in what produced
for our community-exceptional leaders and wise individuals amongst the Kone
nations, said Kanyane.
Author: - Dinyalo Elias Mampane
It was early Saturday morning in the Bakone tribal kraal. The encloser was filled with male elders and young men who had already undergone initiation in previous years. Young boys, including Pitsi were preparing to climb the mountains known as Serotheng. A man from Modisha clan was ready to perform the ritual, in his hand holding 1.5m kgati (stick) from mothwetla tree, and everyone was eager to see and eat Legala (special food) as a sign that they were ready to leave the kraal and embark on the journey to Serotheng.
As the sun rose over the kraal, the air was filled with anticipation. Patsi's heart raced with excitement and a hint of fear. He had heard stories about the initiation process, but he couldn't fully imagine
what lay ahead. The Modisha man, resplendent in his traditional attire, began to chant and dance, calling upon the ancestors to guide and protect the young initiates".
In the distance, the Bakone women's ululations echoed through the air as the men began to carry the clothes and luggage of the young boys, singing 'Waya waya and Sebodu se!
A trumpet blast rangout loudly, deep in the mountains. Traditional songs, reserved for men
initiating young boys, filled the air. Under the shade of the Monope tree at Kgorong, a group of young men were busy preparing food and traditional beer. This feast was for the guests from other tribes who had brought their sons to be initiated.
As the young initiates disappeared into the mountains, and the enrollment of initiates begin, an hour later, a group of men signing happy songs arrived at the Royal Lapa to collect fire, which they will take back to the mountains as a symbol that the enrolment of initiates was complete. The Lapa was bustling women elders and women, busy putting dinkgo tsa tsa bjala according to traditional protocol and in particular in order of kgati to show men how in the mountains the enrolled initiates should be seated. Also, these women prepare food for the initiate`s supper. The food, carefully carried in traditional megopo dishes, was to be collected by another group of men later in the afternoon. Megopo (traditional bowel), a traditional dish reserved for enrolled initiates, was a significant part of the enrollment.
A month after the completion of the initiation rituals, the men will gather in the mountain to prepare for their return. The graduates will adorn themselves with red and black ointment, and some will cut their hair completely, and wear makgeswa (traditional short trousers). They will group together, surround by men and young men, as they descend the mountain to the royal kraal. The elder men from the royal family will take the lead, followed by the graduates carrying sticks (makgai) pointing upwards and two senior royal members holding a stick adorned with black feathers, called sefoka, and other whistling a horn of antelope called Phalafala (horn).
Whilst, their families and questsgathered at Kgorong, eager to share in the celebration. The air was thick with anticipation and pride as the men prepared to welcome their sons back as fully fledged members of the community. The smell of roasting meat and traditional beer wafted through the air mingling with the sound of laughter and chatter. It was a moment of greater joy and significance, one that would be remembered for generations to come. As the graduates sang in perfect harmony with their mentors (baditi) the air was thick with the scent of blooming flowers and the warmth of shared accomplishments together, they raise their voices in a joyful chorus, their melodies intertwined like the twisted toots of the ancient trees that surrounds them.
The mentors weathered faces shown with pride, while graduates (dialoga) eyes sparkled with hope and promise. In this magical moment, the experience dissolved, and the community became one.From a distance an elder women shout and say 'ageee shiao magare, Magana bohulwana madumela boswana.Ke bana ba Ntladi a Makhina bao ba bowago bokgalaka.bja legola..'
On Friday afternoon, songs like mogobo fill the air as they approach the great gate of the traditional kraal. Women shout with happiness, and royal pistol fired to the air pointed to the direction of Mmamadi Mountains, signaling that the 'mountain school is out' the graduates will spend the night in the traditional kraal until the early hours of the morning, when they will go to the river to prepare themselves before dispersing to their respective families and homesteads.
Pitsi was overjoyed to return home safely, and his mother was equally trilled. His father
slaughtered a goat as a gesture of gratitude to their ancestors for Patsi's safe return. Pitsi was bursting with excitement eager to bathe and reunite with his friends. However, his father cautioned,
' My child,you cannot go out yet. You must still sleep with red ointment on your body, and only
your mentor (moditi) can assist you in bathing and dressing in normal clothes.'
"Pitsi replied, 'Yes, father, I will do so,' as he sat down. Just then, his uncle Mmutla arrived and requested Pitsi to recite a traditional song (sereto). The uncle prompted him, 'Pitsi, Kgomo ya swa' (a cow needs to be milked) and Pitsi responded with confidence,
'E gama kenna Pitsi Moloto wa Malope, kehlabile phala ka tsea naka laphala ka le romela
maroteng? e tshaba baditi' (I am Pitsi, son of Moloto, I have crossed the river and climbed
the mountain. (Iam brave one).
The uncle was overjoyed and rewarded Pitsi with 500 rands, many more family members who had come from afar also gave him money. By Sunday morning, Patsi's money bag was filled with, and when he counted it, he had a total of 5000 rands. After bathing, he gave his mentor 500 rands, which made the mentor every happy. Additionally, Patsi's father gave the mentor a pack of cigarettes and a bottle of spirit alcohol as a token of appreciation. Pitsi handed the money he had received from his 'mountain school' experience over to his father, saying, 'Father, please keep this safe for me.'
His father smiled, proud of Patsi's responsible decision, and carefully placed the money in secure place, that it would be used for Patsi's future needs and endeavors. Pitsi was sworn to secrecy about the initiation school experience. He was not allowed to discuss any aspects of his time in the mountains, including lessons, songs, or any other details, with his friends, especially those who had not undergone the initiation ritual themselves. This was sacred trust, and Pitsi knew that he to respect the confidentiality ofthe initiation school and its traditions.
Four days later, at midday, Patsi's mentor paid him a routine visit. He found Pitsi sitting outside, lost in thoughts, gazing at the mountains, reminiscing about his experiences there. The mentor greeted him with warm
'Thobela Pitsi, Moloto wa Malope' (Greetings Pitsi, son of Malope)
Pitsi responded with a respectful 'Thobela Kanyane' (Greetings Kanyane). The mentor then asked, 'O reng Molapo wa mmele (How is your body), to which Pitsi replied, 'Ke lapologile' (Iam fine).
The mentor began to share with Pitsi that on Sunday, when he returned to the Royal Kraal, he found that some individuals had been arrested by the Royal kraal men. These people had gotten drunk and disrupted the elders while they were drinking traditional beer. The mentor mentioned that a strong and tall man from Manganeng kgoro had handcuffed to the two men and taken them to Kudieteng (detention cell), which is the royal cell used to detain troublesome individuals. Pitsi was taken aback, exclaiming,
'Kanyane, it must have been a very serious matter for people to disrupt the gathering after such a successful event on Saturday!' He asked with curiosity, 'who was that strong and tall man from Manganeng kgoro who took charge and brought the troublemakers to Kudieteng?
Kanyane replied, 'They say he is ke setlogolo sa Taumang. "Pitsi replied, 'OH ooh, I know him!
He`s the one who always calls for order is a dedicated disciplinarian. He is a man who values
respect and tradition.' Kanyane replied,
'These are exactly the kind of character traits that the royal family needs to strengthen and instill discipline amongst the community members. Men like him are essential in maintaining order and respect for tradition'. Kanyane replied, Pitsi, you and your fellow initiates are fortunate to have undergone the initiation ritual while elder family members of theroyal family are still alive'.
'The regiments that come after yours will face challenges from outsiders who seek to initiate their children. This will dilute bit by bit your tradition and culture. Your regiment is that last of its kind, with the same caliber as esteemed Matuku, Mathamaga, Magasa, Mangana and Makwa regiments. Pitsi, you should know that the village takes great pride in what produced
for our community-exceptional leaders and wise individuals amongst the Kone
nations, said Kanyane.
Author: - Dinyalo Elias Mampane
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